Traditional dates vs scientific dates

[Guest guest]

One of thirumangai aazhvaar's paasuram uses the word "pallavan". So the

historians tend to place him after the pallavas. Two possibilities:

(i) There were earlier pallavas whose history is now lost.

(ii) pallavas could have meant king in some generic sence.

 

Indus valley civilization seem to have been unaware of Rama, Krishna,

Azhvaars etc. Yet all evidences indicate that it existed until 1500 BC.

So there is also a belief that all the yugas are between 1500 BC and 500 BC.

Not 3102 BC for Kaliyuga etc.

 

The main point is, one should be consistant. If you believe that Dvapara yuga

was before 3102 BC, Kaliyuga started in 3102 BC etc, then you are

consistant with believing that Azhvaars were in 4000 BC etc...

 

If you however believe that Azhvaars existed from 5-th to 7-th century AD,

then you should also believe that Krishna was in 700 BC. etc..

 

Srinivasan K.

[Guest guest]

On Dec 15, 5:32am, Jaganath.Bharadwaj wrote:

> Here is an extract from a letter written by the then Asthana Vidvan

> of Sri Ahobila Mutt to the English/Telegu editors of Nrsimha Priya

> under the instructions of the then Jeer appointee Srivan Satakopa Sri

> Narayana Yateendra Mahadesikar. " ... His successors all carried

> His mantle with great distinction and divinity and have been shining

> as Muktas."...

 

I do not wish to belabor this point, but it appears that

the AsthAna vidvAn is referring to the fact that the jIyars

are shining as muktas now because they have passed on from

this earth.

 

There is no way in Visishtadvaita that a mukta can still

be embodied on Earth. It makes no sense in our conception of

reality.

> Per the

> English translation of Vedanta Desikars works a Mukta is one who

> serves Sriman Narayana "at all times, in all places and under all

> circumstances and who looks upon this world as Narayana's weapons and

> ornaments."

 

I am not familiar with this definition. May I ask in which

work he writes this?

 

The ubhaya vibhuti of the Lord are the nitya vibhuti

and lila vibhuti. The former is spoken of in the Vedas

as ``tad vishnoh paramam padam sadaa paSyanti sUrayah'',

and is experienced by the nitya suris and those who have

achieved moksha. The lila vibhuti is includes this earth

and is experienced by people like us in samsaara.

 

Mani

[Guest guest]

On Dec 15, 5:32am, Jaganath.Bharadwaj wrote:

> Here is an extract from a letter written by the then Asthana Vidvan

> of Sri Ahobila Mutt to the English/Telegu editors of Nrsimha Priya

> under the instructions of the then Jeer appointee Srivan Satakopa

Sri

> Narayana Yateendra Mahadesikar. " ... His successors all carried

> His mantle with great distinction and divinity and have been

shining

> as Muktas."...

 

I do not wish to belabor this point, but it appears that

the AsthAna vidvAn is referring to the fact that the jIyars

are shining as muktas now because they have passed on from

this earth.

 

There is no way in Visishtadvaita that a mukta can still

be embodied on Earth. It makes no sense in our conception of

reality.

 

The Mukta is not embodied in a body made up of the 3 gunas. He comes

in a Suddha Sattva Sariram as stated by Sri Vedanta Desikar in Tattva

Padavi. The point of Muktas descending has been elaborated by Sri V

Sadagopan in his definition of the 3 types of jivatmas.

> Per the

> English translation of Vedanta Desikars works a Mukta is one who

> serves Sriman Narayana "at all times, in all places and under all

> circumstances and who looks upon this world as Narayana's weapons

and

> ornaments."

 

I am not familiar with this definition. May I ask in which

work he writes this?

 

This is defined by Sri Vedanta Desikar in Tattva Maatrka.

The ubhaya vibhuti of the Lord are the nitya vibhuti

and lila vibhuti. The former is spoken of in the Vedas

as ``tad vishnoh paramam padam sadaa paSyanti sUrayah'',

and is experienced by the nitya suris and those who have

achieved moksha. The lila vibhuti is includes this earth

and is experienced by people like us in samsaara.

 

Mani

Per Sri Ramanuja Mukta jivatmas also take part in the Leela Vibhutis.

Vaikuntha means where there is no fear. Since the Lord is Vibhu or

omnipotent, his Suddha Sattvam loka can also manifest itself anywhere

at His will. In the Tattva Maatrka Sri Vedanta Desikar explains how,

at the fall of the body made up of the 3 gunas, the jivatma goes

through various Lokas and is received by attendants in Vaikuntha and

finally how the jivatma then renders services at all times IN ALL

PLACES, and under all circumstances."

 

The fact that Sri Vedanta Desikar uses the term "in all places" means

that the Mukta can serve the Lord even on this earth. There is

otherwise no meaning to the restriction on the worship of other

devatas and allowing the worship of the Guru. One blind person

cannot lead another blind person. It is only when an individual

finds a Mukta Guru that that individual can hope to attain Moksha in

that life.

 

Jaganath.